instances of Religion to the justling out of others and the Exercises of Devotion are either mis-timed or mis-placed or 〈◊〉 oportion'd Religion is hereby mis-represented or look'd upon to disadvantage Rash and indiscreet Zeal may give occasion to those who seek occasion to speak against all religious Zeal Therefore walk in Wisdom towards them that are without Religion is a most sweet and pleasant and amiable thing Let not us by our Indiscretion make it a Task to our selves and a Terror to others The more the Children of God are Children of Wisdom the more they justify it and its ways Christian Prudence is very much the beauty and strength of Christian Piety Though it will secure the welfare of our own Souls if we walk in our Integrity yet it is necessary for the preserving of the Credit of our Profession that we walk in Wisdom that Wisdom of the Prudent which is to understand his way that Wisdom which is profitable to direct And if any Man lack this Wisdom let him ask it of God who gives liberally and upbraids us not with our Folly Pray â—ith David Psal. 27. 11. Teach me thy way O Lord and lead me in a plain Path because of mine Enemies Hebr. because of mine Observers Our Enemies are our Observers and will be ready to reproacâ— our Way for the sake of the false steps we take in it and therefore we have need to ponder the Path of our Feet and let Discretion guide and govern our Zeal 2. The Immoralites of those who profess Christianity turn much more to the reproach of that Holy Religion when those that are called Christians are griping and covetous and greedy of the World when they are false and deceitful and unjust in their Dealings sowre and morose and unnatural to their Relations turbulent and unquiet in Societies when they are froward and passionate proud and haughty hard-hearted and oppressive loose and intemperate When they are found guilty of Lying and Cheating Drunkenness or Uncleanness When it appears that they keep up some secret Haunts of Sin under the cloke and covert of a specious Profession when they that profess the Christian Faith lick up the vomit of Heathen and allow themselves in those things that are contrary to the Light and Law even of Natural Religion This is that which opens the mouths of the Adversaries to speak reproachfully of that Religion the Profession of which is made to consist with such vile Practises which cannot possibly consist with the Power of it This makes People ready to say as that Mahometan Prince did when the Christians had broke their League with him O Iesus are these thy Christians Or as the complaint was upon another occasion Aut hoc non Evangelium aut hi non Evaâ—ngelici Either this is not Gospel oâ— these are not to be call'd Professors of the Gospel If Ministers give offence in any thing not they only but their Ministry will be blamed Nay if Servants Christians of the lowest rank and figure if they be unfaithful and disobedient to the Government they are under the Name of God and his Doctrine is likely to be blasphemed Let us therefore who profess Relation to the Eternal God and Dependance upon the Blessed Jesus and a Regard to the Holy Scriptures as we tender the Reputation of our Religion walk worthy of the Lord unto all pleasing Let us Order our Conversation so in every thing as that we may adorn the Doctrine of God our Saviour While we are call'd by so good a Name let us not dare to do an ill thing The Disciples of Christ are as a City upon a Hill and have many eyes upon them and therefore have heed to behave themselves with a great deal of Caution and to abstain from all appearance of evil Let us not do any thing that is unjust or unbecoming us nor allow our selves in that which we know the Gospel we profess doth by no means allow of lest we be to answer another day for all the Reproach of Religion which we have occasion'd How light soever we may make of this now we shall find that it will greatly enflame the Reckoning shortly when God will affect the Honour of his own Name and will be glorified upon those by whom he was not glorified In consideration of this let us see to it that we have our Conversation honest among the Adversaries of our Religion that they who speak against us as Evil-doers may 〈◊〉 our Good Works which they shall behold be brought to glorify God and to entertain good thoughts of Religion or at least that we may with well-doing put to silence the ignorance of foolish Men. Our Religion I am sure is an Honour to us let not us then be a Dishonour to it Sixtâ—ly If there be those every where that speak against Religion and Godliness let us then as we have opportunity be ready to speak for it Every Christian should be both a Witness and an Advocate for his Religion and the rather because it is so much oppos'd and contradicted Next to our Carâ— not to be a Shame to the Gospel should be our Resolution not to be 〈◊〉 of the Gospel You are Subpaena'd by the King of Kings to appear for him in the World Ye are my Witnesses saith the Lord Isa. 43. 10. Do not betray this Cause then by â—â—clining your Testimony how mucâ— soever you may be brow-beaten and confronted Say with a holy boldness as Elihu Job 36. 2. Suffer me a little and I will shew you that I have yet to speak on God's behalf You hear what is daringly said against God how his holy Name is trampled upon and abus'd his Truths contradicted his Word and Ordinances vilified and have you never a word to say for him Is our Lord â—â—sus appearing for us in Heaven pleading our Cause there pleading it with his own blood and shall not we be ready to appear for him on Earth and plead his Cause though it were with the hazzard of 〈◊〉 bloâ—d As it is then a time to â—eep silence when we our selves are spoken against I as a Deaf Man heard not so it is then a time to speak when God is spoken against and the 〈◊〉 our 〈◊〉 liâ—s at stake and at such a time 〈◊〉 heed 〈◊〉 by a cowardly silence 〈◊〉 so Just a Cause as if we were either 〈◊〉 or afraid to 〈◊〉 Wisdom's Childâ—en should take all 〈◊〉 to justify Wisdom and indicate it from the aspersions that are cast upon it Read the doom of him that is asham'd of Christ and of his Words in this adulterous generation Mark 8. 38. Of him shall the Son of Man be 〈◊〉 when he comes in the Glory of his Father Not â—â—nfessing Christ when we are call'd to it is in effect denying him and disowning Relation to him and they who do so except they repent as Peter did will shortly be denied and disowned by
made all things Nay even now he is set down at the right-hand of the Majesty on high far above all Principalities and Powers i. e. both good and evil Angels so as to be no more hurt by the contradictions of the one than he is benefitted by the Adorations of the other yet still he is spoken against Besides the Contempt cast upon him by the Iews and Mahometans are there not with us even with us those that daringly speak against him Arians and Socinians are daily speaking against him as a meer Man thinking that a Robbery in him which He thought none to be equal with God Quakers and Entbusâ—asts speak against Him as a meer Name setting up I know not what Christ within them while they explode that Iesus that was Crucified at Ierusalem Atheists and Deists 〈◊〉 against Him as a meer Cheat accounting the 〈…〉 a great Imposture and His 〈◊〉 a Iest. Profane and Ignorant 〈…〉 slightly of Him as if our Beloved were no more than anothâ—â—â—eloved and some 〈…〉 cornfully of Him as Iulian the Apostate did that call'd Him in disdain the Galilean and the Carpenter's Son Such as these are the hard speeches which ungodly Sinners have spoken against Him the Lord rebuke them even the Lord that hath choseâ— Ieâ—â—salem rebuke them 2. God himself the great Object of our Religious Regards is every where spoken against It is not only the Christian Revelation that is thus attack'd by virulent and blasphemous Tongues but even Natural Religion also The Glorious and Blessed God the great Creator and Benefactor of the Universe that doth Good to all and whose tender Mercâ—es are over all His Works even He is every where spoken against Some deny His Being Tho' His Existence be so necessary so evident that if He be not t is impossible any thing else should be yet there are Fools who say in their hearts what they dare not speak out that there is no God Psal. 14. 1. And he that saith there is no God wisheth there were none and if he could help it there should be none Others Blaspheme the Attributes of God that charge the All-seeing Eyâ— with Blindness saying The Lord shall not see Psal. 94. 7. that charge the Eternal Mind with Forgetfulness saying God hath forgotten Psal. 10. 11. that charge the Almighty Arm with Impotency saying Can God furnish a Table in the Wilderness which is there call'd speaking against God Psal. 78. 19 20. Thosâ—◠〈…〉 promise themselâ—◠〈…〉 They shall not surely die 〈…〉 reâ—uire it And thâ—se that boldâ—◠〈…〉 and Irreligiâ—â—â— saying unto 〈…〉 Depart from us Job 21. 14 15. 〈…〉 of God tho' He is infinitely Great and Glorious others speak hardly of Him tho' he is infinitely Just and Good The Name of God is spoken against by the profane using of it so it is construed Psal. 〈◊〉 39 20. They speak against thee wickedly thine Enemies take thy Name in vainâ— Can there be a greater slight put upon the Eternal God than for Men to use his Sacred and Blessed Name as a By-word with which they give vent to their exorbitant Passions or fill up the vacanciâ—s of their other Idle-words The Name of God is thus abus'd not only by those that belâ—h out bloody Oaths and â—urses which make the Ears of every good Man to tingle but by â—â—ose that mention the Name of God slightly and irreverently in their common Conversation in whose mouths he is near when he is far from their reins To use those forms of speech which properly signify an Acknowledgment and Adoration of God's Being as O God or O Lord or an Appeal to his Omniscience as God knows or an Invocation of his Favour as God bless me or God be merciful to meâ— I say to use these or the like expressions impertinently and intending thereby to express only our wonder our surpâ—ize or our passionate resentments or any thing than that which is their proper and awful signification is an evidence of a vain mind that wants a due regard to that glorious and fearful Name The Lord our God I see not that the Profanation of the Ordinance of praying is any bettâ—◠〈◊〉 the Profanation of the Ordinance of Swearing The serious â—â—â—sideration of this I hope might prevent much of that 〈◊〉 which is 〈…〉 God and to his Holy Name by some that 〈◊〉 not with others to an exceâ—â— of Riâ—t The Proâ—â—dence of God 〈◊〉 likewise every where spoken against by Murâ—â—uâ—ers and Complainers that quaâ—â—el with it and find fault with the disposals of it and when they are hardly bestead curse their King and their God Thus is the mouth of the ungodly set against the Heavens and their Tongue walketâ—â—â—hbrough the Earth 〈◊〉 The Word of God the great Rule of our Religion is every where spoken against so it was 〈◊〉 was first preached wherever the Apoâ—â—â—es 〈◊〉 preaching the Doctrine of Christ they 〈…〉 those that spake against it â—ontradicting and 〈…〉 So it is now it is 〈◊〉 Atheists speak against the Scriptures as not of Authority 〈◊〉 speak against it as dark and uncertain further than it is expounded and supported by the Authority of their Church which receives unwritten Traditions pari pietatis affectu ac reverentiâ with the same pious affection and reverence that they receive the Scripture nay and if we may judge by their practice with much more Thus is the Word of God blasphemed by them who call themselves the Temple of the Lord. But if we take away Revelation as the Deists do all Religion will soon be lost and if we derogate from the Scriptures as the Papists do all Revelation is much endangered Those also speak against the Scriptures who profanely Iest with them and that they may the more securely Rebel against Scripture Laws make themselves and their idle Companions merry with the Scripture Language The Word of the Lord is unto them a reproach as the Prophet complains Ier. 6. 10. And another Prophet found it so whose serious word of the necessity of Precept upon Precept was turned into an idle Song as Grotius understands it Isa. 28. 13. The word of the Lord was unto them Precept upon Precept Very likely it was done by the Drunkards of Ephraim spoken of v. 1. and it gave occasion to that Caution v. 22. Be ye not mockers lest your Bands be made strong Profligate and Debauched Minds relish no wit like that which ridicules the Sacred Text and exposeth that to Contempt As of old the insulting 〈◊〉 must be humour'd with the Songs of Sion and no Cups can please Belshazzar in his drunken Frollick but the Sacred Vessels of the Temple Thus industrious are the Powers of Darkness to Vilify the Scriptures and to make them coutemptible but he that sits in Heaven shall laugh at them for in spite of all the little efforts of their impotent Malice He will magnifie the Law and make it honourable according to the
A DISCOURSE Concerning Meekness AND Quietness of Spirit To which is added A SERMON On Acts 28. 22. SHEWING That the Christian Religion is not a SECT and yet that it is every where spoken against By Matthew Henry Minister of the Gospel LONDON Printed for Tho. Parkhurst at the Bible and Three Crowns in Cheapside near Mercers-Chappel 1699. TO THE READER I Do not think it at all needful to tell the World what it was which led me to the Writing of this Discourse concerning Meekness the substance of which was preached several years ago Nor am I concern'd to Apologize for the Publication of it If I thought it needed an Apology I would not consent to it That Temper of Mind which it endeavours to promote and to charm Men into every one will own to be highly conducive to the Comfort of Humane Life the Honour of our Holy Religion and the Welfare and Happiness of all Societies Civil and Sacred And therefore while the Design cannot be dislik'd I hope what is weak and defective in the Management will be excus'd Some useful Discourses have been of late published against Rash Anger and an excellent Disswasive from Revenge by the present Bishop of Chester wherein those brutish Vices are justly expos'd to our Loathing It is the same Design I am driving while I recommend the contrary Virtues to the Love and Practice of all that profess Relation to the Holy Jesus And if this Esâ—ay have that good Effect upon those into whose Hands it shall at any time fall I have my End As to the Sermon annexed it is published with some Enlargements at the Request of a very â—orthy â—riend who heard it preach'd iâ— London last Summer And since blessed be God there are a great many Testimonies born at this day against the avowed Infidelity and Impiety of the Age I hope this may be accepted as a Mite cast into that Treasury by a Cordial Friend to â—cace and Holiness Chester Nov. 21. 1698. M. HENRY To the READER IT was with real difficulty through the not easily vincible Aversion of the Reverend Author that these two Discourses are now at length brought together into publick view Nor were that more distinctly known would they be the less acceptable to the more Iudicious part of the World Through the Humility and Self-depressing thoughts that are wont to accompany true Worth the best Men are not always the most equal Iudges of their own Performances The Reason which Socrates is reported to have given why he made nothing publick that the Paper was dearer and of more value than what he had to write we can easily apprehend satisfy'd no body but himself Indeed if many that more truly might had made that judgment more Mercy had been us'd towards that perishable Commodity without Injustice or Infelicity to the World But in reference to what hath true value in it and so real usefulness unto common Good as appears in this little Volume a sâ—rt of extortion was not unduly us'd to draw it forth and wrest it out of the hands that Penn'd it in the first intention for a few that it might serve a further end and as it was equally capable do good to many It hath indeed been so ancient and so common a wont to let things that tend tho' never so directly to the bettering of Mens Minds stand to be gaz'd at in Books or obtain at the most as hath long ago been noted somewhat of cold praise without any thought of ever being possest of the things themselves that Men easily agree because it is a fashion to pardon to one another this absurd neglect seldom knowing shame for it or taking notice of the incongruity that it should be thus in reference to things of this most excellent kind when in things that apparently serve to bodily or secular advantage there is so observable a difference Otherwise for the former of these Discourses concerning Christian Meekness were it a Common Design to have Minds habited and cloath'd according to it what a blessed calm would it introduce into our World How serene and peaceful a Region would it make every Man's Soul to himself and to all about him It would then be truly said of the Christian Church This is the House of God this is the Gate of Heaven How near an Alliance this Complexion of Soul hath with the Heavenly Regions the Ingenious Moralist aptly represents taking notice That the upper and better order'd part of the World next the Stars is driven together into no â—loud hurried into no Tempest never tost about in any Whirlwind is ever free from any thing of Tumult only the inferior Regions throw about Thunders and Lightnings So is the sublime Mind always quiet placed in a station of undisturbâ—d Tranquility sober venerable and compos'd c. And nothing is more plain than that the higher and greater things our Minds are exercis'd and taken up with the more sedate they are and less liable to unbeseeming Commotion And hereto the scope and design of the annexed Discourse most aptly agrees Christianity is too high and too great a thing to be a SECT of too near affinity to Heaven the common term of all our pursuits and hopes That Holy Religion by its direct and steady tendency thitherward abstracts our Minds from low and little Arts and Aims All Parties terminate in the Earth there can be no room for them above the will be buried in the dust Christian Religion is debased and abused when it is made subservient to so mean purposes It is treated Ignominiously when Men so represent it or concern themselves about the Affairs of it as if it were a Sect Or as if to be a Christian and to be a Sectary were terms of the same signifâ—cation or its Cause were accordingly to be managed wrathfully and with fury with calumny and slander of such as in every arbitrary mode of Speech and Practice agree not with us So the little Interests are wâ—nt to be served and contended for that belong only to this present World and will end with it Too many God knows treat the Noble Cause of Religion at this rate at least what they pretend to be it Religion it self indeed disdains to be so served nor where Minds are once deeply 〈◊〉 with the spirit of it can admit or endare 〈◊〉 Bâ—t it is dishonoured beyond all that can be expres'd by having any thing of this kind made so mâ—ch as seem to belong to it I shall not offer at describing them who do it this wrong it being so fully done by the worthy Authâ—rs own words p. 8. of this Sermon May the Blessing of Heaven succeed all such great worthy pacifick Designs as are here pursu'd Amen IOHN HOWE ERRATA PAge 1. line ult for no such possibility is suppos'd read it is suppos'd 〈…〉 p. 16. l. 18 19. for in a striâ—t r. constant p. 20. l. â—7 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 21. l. 15. r. the Rebels p. 26.
who is meek and lowly in heart Mat. 11. 29. Let but our moderation be known unto all Men And the Peace of God which passeth all understanding will keep our Hearts and Minds Phil. 4. 5 7. Quietness is the thing which even the busie noisie part of the World pretend to desire and pursue They will be quiet yea that they will or they 'l know why they will not endure the least disturbance of their Quietness But verily they go a mad way to work in pursuit of quietness greatly to disquiet themselves inwardly and put their Souls into a continual hurry only to prevent or remedy some small outward Disquietment from others But he that is meek finds a sweeter safer Quietness and much greater Comfort than that which they in vain pursue Great Peace have they that love this Law of Love for nothing shall offend them Psal. 119. 165. Whatever Offence is intended it is not so interpreted and by that means the Peace is preserved If there be a Heaven any where upon Earth it is in the meek and quiet Soul that Acts and Breaths above that lower Region which is infested with Storms and Tempests the Harmony of whose Faculties is like the Musick of the Spheres they talk of a perpetual Melody Mercy and Truth are met together Righteousness and Peace have kissed each other A meek and quiet Christian must needs live very comfortably for he enjoys Himself he enjoys his Friends he enjoys his God and he puts it out of the reach of his Enemies to disturb him in these Enjoyments 1. He enjoys Himself Meekness is very nearly ally'd to that Patience which our Lord Jesus prescribes to us as necessary to the keeping of the Possession of our own Souls Luke 21. 19. How Calm are the Thoughts how Serene are the Affections how Rational the Prospects and how even and composed are all the Resolves of the Meek and Quiet Soul How free from the Pains and Tortures of the angry Man who is disseiz'd and dispossessed of himself and while he toils and vexes to make other things his own makes his own Soul not so His Reason is in a mist confounded and bewildred cannot argue infer or foresee with any certainty His Affections are upon the full-speed hurry'd on with an impetus which is as uneasie as it is hazzardous Who is that good Man that is satisfied from himself Pro. 14. 14. Who but the quiet Man that needs not go abroad for satisfaction but having Christ dwelling in his Heart by Faith hath in him that Peace which the World can neither give nor take away While those that are fretful and passionate rise up early and sit up late and eat the Bread of Sorrow in pursuit of revengeful Projects the God of Peace giveth to his belov'd Iedidijah's one of Solomon's Names who was a Man of Peace sleep Psal. 127. 2. The sleep of the Meek is quiet and sweet and undisturbed Those that by Innocency and Mildness make themselves the Sheep of Christ shall be made to lye down in the green Pastures Psal. 23. 2. That which would break an angry Man's Heart will not break a meek Man's Sleep It is promised Psal. 22. 26. That the meek shall eat and be satisfied He hath what sweetness is to be had in his Common-Comforts whilst the angry Man either cannot eat his Stomach 's too full and too high as Ahab 1 Kings 21. 4. or eats and is not satisfied unless he can be revenged as Haman Esth. 5. 12 13. All this avails me nothing tho' it was a Banquet of Wine with the King and Queen as long as Mordecai is unhang'd It is spoken of as the Happiness of the Meek that they delight themselves in the abundance of Peace Psal. 37. 11. others may delight themselves in the abundance of Weaâ—th a poor delight that is interwoven with so much Trouble and Disquietment but the meek tho' they have but a little Wealth have Peace abundance of Peace Peace like a River and this such as they have a Heart to delight themselves in sat lucis intus as Oecolumpadius said their Souls are a Goshen in the midst of the Aegypt of this World they have Light in their Dwelling when Clouds and Darkness are round about them This is the joy which a stranger doth not intermeddle with We may certainly have and we would do well to consider it less inward disturbance and more true ease and satisfaction in forgiving twenty injuries than in avenging one No doubt Abigail intended more than she express'd when to qualifie David and to perswade him to pass by the Affront which Nabal had given him she prudently suggested that hereafter this shall be no grief unto thee nor offence of Heart Not only so but it would be very sweet and easie and comfortable in the reflection Such a rejoycing is it especially in a Suffering-day to have the Testimony of Conscience that in simplicity and godly sincerity not with fleshly Wisdom but by the Grace of God particularly the Grace of Meekness we have had our Conversation in the World and so have pleased God and done our Duty He did not speak the Sense no not of the sober Heathen that said Est vindicta bonum vitâ jucundius ipsâ Revenge is sweeter than Life for it often proves more bitter than Death 2. He enjoys his Friends And that 's a thing in which lies much of the Comfort of humane Life Man was intended to be a sociable Creature and a Christian much more But the angry Man is unfit to be so that takes Fire at every Provocation fitter to be abandoned to the Lions Dens and the Mountains of the Leopards than to go forth by the footsteps of the Flock He that hath his hand against every Man cannot but have with Ishmael's Character Ishmael's Fate every Man's hand against him Gen. 16. 12. and so he lives in a State of War But Meekness is the Cement of Society the Bond of Christian-Communion it plaineth and polisheth the Materials of that Beautiful Fabrick and makes them lye close and tight and the living Stones which are built up a Spiritual House to be like the Stones of the Temple that Herod built all as one Stone whereas Hard upon hard as the Spaniards Proverb is will never make a Wall Meekness preserves among Brethren that Unity which is like the Ointment upon the Holy Head and the Dew upon the Holy Hill Psal. 133. 1 2. In our present state of Imperfection there can be no Friendship Correspondence or Conversation maintain'd without mutual Allowances we do not yet dwell with Angels or Spirits of just Men made perfect but with Men subject to like Passions Now Meekness teaches us to consider this and to allow accordingly and so Distances and Strangeness Fewds and Quarrels are happily prevented and the beginnings of them crushed by a timely care How necessary to true Friendship it is to surrender our Passions and to subject them all to the
Laws of it was perhaps intimated by Ionathan's delivering to David his Sword and his Bow and his Girdle all his Military Habiliments when he entred into a Covenant of Friendship with him 1 Sam. 18. 3. 4. 3. He enjoys his God and that 's most comfortable of all 'T is the Quintessence of all Happiness and that without which all our other Enjoyments are sapless and insipid For this none are better qualified than those that are arrayed with the Ornament of a meek and quiet Spirit which is in the sight of God of great price 'T was when the Psalmist had newly conquer'd an unruly Passion and compos'd himself that he lift up his Soul to God in that pious and pathetical Breathing Whom have I in Heaven but thee and there is none upon Earth that I desire in comparison of thee Psal. 73. 25. We enjoy God when we have the Evidences and Assurances of his Fâ—vor the Tasts and Tokens of his Love when we experience in our selves the Communications of his Grace and the continued instances of his Image stamped upon us And this those that are most meek and quiet have usually the greatest degrees of In our Wrath and Passion we give place to the Devil and so provoke God to withdraw from us Nothing grieves the Holy Spirit of God by whom we have Fellowship with the Father more than bitterness and wrath and anger and clamor and evil speaking Eph. 4. 30 31. But to this Man doth the God of Heaven look with a peculiar Regard even to him that is poor poor in Spirit Isa. 66. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him that is quiet so the Syriack to him that is meek so the Caldee The great God over-looks Heaven and Earth to give a favourable look to the Meek and Quiet Soul Nay he not only looks at such but Isa. 57. 15. He dwells with them noting a constant Intercourse and Communion between God and humble Souls His Secret is with them he gives them more Grace and they that thus dwell in Love dwell in God and God in Them The Waters were dark indeed but they were quiet when the Spirit of God moved upon them and out of them produced a beautiful World This calm and sedate Frame doth very much qualifie and dispose us for the Reception and Entertainment of Divine Visits and sets bounds to the Mountain Exod. 19. 12. on which God is to descend that no Interruption may break in and chargeth the Daughters of Ierusalem by the Roes and the Hinds of the Field those sweet and gentle and peaceable Creatures not to stir up or awake our Love until he please Cant. 2. 7. Some think it was for the quieting and composing of his Spirit which seems to have been a little ruffled that Elisha call'd for the Minstrel 2 Kings 3. 15. and then the hand of the Lord came upon him Never was God more intimate with any meer Man than he was with Moses the meekest of all the Men on the Earth and it was requir'd as a needful Qualification of the High-Priest who was to draw near to Minister that he should have Compassion on the ignorant and on them that are out of the way Heb. 5. 1 2. The meek will be guide in Iudgment with a still small Voice which cannot be heard when the Passions are loud and tumultuous The angry Man when he awakes is still with the Devil contriving some malicious Project The meek and quiet Man when he awakes is still with God solacing himself in his favour Return unto thy Rest O my Soul saith David Psal. 116. 7. when v. 6. he had reckon'd himself among the simple i. e. the mild innocent and inoffensive People Return to thy Noah so the word is for Noah had his Name from Rest perhaps alluding to the Rest which the Dove found with Noah in the Ark when she could find none any where else Those that are harmless and galless and simple as Doves can with comfort return to God as to their Rest. It is excellently paraphras'd by Mr. Patrick God and thy Self my Soul enjoy in quiet Rest free'd from thy Fears It is said Psalm 147. 6. That the Lord lifteth up the meek As far as their Meekness Reigns they are lifted up above the stormy Region and fixt in a Sphere perpetually calm and serene They are advanced indeed that are at home in God and live a Life of Communion with him not only in Solemn Ordinances but even in the Common Accidents and Occurences of the World Every Day is a Sabbath-day a Day of Holy Rest with the meek and quiet Soul that is one of the Days of Heaven As this Grace gets ground the Comforts of the Holy Ghost grow stronger and stronger according to that precious Promise Isa. 29. 19. The Meek also shall increase their Ioy in the Lord and the Poor among Men shall rejoyce in the Holy One of Israel 4. It is not in the Power of his Enemies to disturb and interrupt him in these Enjoyments His Peace is not only sweet but safe and secure As far as he acts under the Law of Meekness it is above the reach of the assaults of those that wish ill to it He that abides quietly under the shadow of the Almighty shall surely be delivered from the Snare of the Fowler Psal. 91. 1 3. The greatest Provocations that Men can give would not hurt us if we did not by our inordinate and foolish concern come too near them and within reach of their Canon we may therefore thank our selves if we be damaged He that hath learned with Meekness and Quietness to forgive Injuries and pass them by hath found the best and surest way of baffling and defeating them nay it is a kind of innocent Revenge It was an evidence that Saul was acted by another Spirit in that when the Children of Belial despis'd him and brought him no Presents hoping by that Contempt to give a shock to his Infant-Government he held his peace and so neither his Soul nor his Crown received any disturbance 1 Sam. 10. 27. Shimei when he cursed David intended thereby to pour Vinegar into his Wounds and to add affliction to the afflicted but David by his Meekness preserv'd his Peace and Shimei's design was frustrated So let him curse 2 Sam. 16. 10. Alas poor Creature he hurts himself more than David who while he keeps his Heart from being Tinder to those Sparks is no more prejudiced by them than the Moon is by the foolish Curr that barks at it The meek Man's Prayer is that of David Psal. 61. 2. Lead me to the Rock that is higher than I And there I can as Mr. Norris expresses it smile to see The Shafts of Fortune all drop short of me The meek Man is like a Ship that rides at Anchor movetur sed non amovetur the Storm moves it the meek Man is not a Stock or Stone under Provocation but doth not remove it from its Port. It is
a Grace that in reference to the Temptations of Affront and Injury as Faith in reference to Temptation in general quencheth the siery Darts of the Wicked it is Armor of Proof against the spiteful and envenom'd Arrows of Provocation and is an impregnable Wall to secure the Peace of the Soul there where Thief cannot break thro' to steal while the angry Man lays all his Comforts at the Mercy of every Wasp that will strike at him So that upon the whole Matter it appears That the Ornament of a meek and quiet Spirit is as easie as it is comely 3. Consider how profitable a meek and quiet Spirit is All People are for what they can get 't is that which the busie World is set upon Every one for his Gain from his Quarter Isa. 56. 11. 'T is for this that they break their Sleep and spend their Spirits and raise so great a Dust Now it will be hard to convince such that really there is more to be gotten by Meekness and Quietness of Spirit than by all this Hurry and Adoe They readily believe that in all Labour there is Profit but let God himself tell them In Returning and rest shall ye be saved in Quietness and in Confidence shall be your strength they will not take his Word for it but they say as it follows there No for we will flee upon Horses and we will ride upon the Swift Isa. 30. 15 16. He that came from Heaven to bless us hath entail'd a special Blessing upon the Grace of Meekness Mat. 5. 5. Blessed are the Meek and his saying they are blessed makes them so for those whom he blesseth are blessed indeed blessed and they shall be blessed Meekness is gainful and profitable 1. As it is the Condition of the Promise The Meek are therefore blessed for they shall inherit the Earth 'T is quoted from Psal. 37. 11. and is almost the only express Promise of temporal good things in all the new Testament Not that the Meek shall be put off with the Earth only then they would not be truly blessed but they shall have that as an Earnest of something more Some read it They shall inherit the Land i. e. the Land of Canaan which was not only a Type and Figure but to them that believed a Token and Pledge of the Heavenly Inheritance So that A double Canaan as Dr. Hammond observes is thought little enough for the meek Man The same Felicity in a manner attending him which we believe of Adam if he had not fallen a Life in Paradise and from thence a Transplantation to Heaven But besides this Meekness is a branch of Godliness which hath more than other Branches of it the promise of the Life that now is 1 Tim. 4. 8. They shall inherit the Earth the sweetest and surest Tenure is that by Inheritance which is founded in Sonship That which comes by Descent to the Heir the Law attributes to the Act of God who hath a special Hand in providing for the Meek They are his Children and if Children then Heirs It is not always the largest Proportion of this World's Goods that falls to the meek Man's share but whether he hath more less he hath it by the best Title not by a Common but a Covenant-Right He holds in Capite in Christ our Head an honourable Tenure If he hath but a little he hath it from God's Love and with his Blessing and behold all things are clean and comfortable to him The wise Man hath determined it Prov. 17. 1. Better is a dry Morsel and quietness therewith than a House-full of Sacrifices with strife And chap. 15. 17. Better is a Dinner of Herbs where love is than a stalled Ox and hatred therewith Be the Commons never so short he that hath Rule over his own Spirit knows how to make the best of them how to suck Honey out of the Rock and Oil out of the fâ—inty Rock Deut. 32. 13. Blessed are the meek for they shall weild the Earth so Old Wickleff's Translation reads it as I remember 't is quoted in The Book of Martyrs and very significantly Good Management contributes more to our comfort than great Possessions Whatever a meek Man hath of this Earth he knows how to weild it to make a right and good use of it and that 's all in all Quiet Souls so far inherit the Earth that they are sure to have as much of it as is good for them as much as will serve to bear their Charges thro' this World to a better and who would cover more Enough is as good as a Feast The Promise of God without present Possession is better than Possession of the World without an interest in the Promise 2. As it hath in its own Nature a direct tendency to our present Benefit and Advantage He that is thus wise is wise for himself even in this World and effectually Consults his own Interest 1. Meekness hath a good influence upon our Health If envy be the rottenness of the Bones Pro. 14. 30. Meekness is the Preservation of them As the indulging of inordinate Appetites towards those things that are pleasing to the Flesh so the indulging of inordinate Passions against those things that are displeasing do in the effect prejudice and injure the very Body which they contend so much for The Excesses and Exorbitances of Anger stir up those peccant Humors in the Body which kindle and increase wasting and killing Diseases but Meekness governs these Humors and so contributes very much to the good Temper and Constitution of the Body When Ahab was sick for Naboth's Vineyard Meekness would soon have cured him Moses the meekest of Men not only liv'd to be old but was then free from the Infirmities of Age His Eye was not dim nor his Natural Force abated Deut. 34. 7. which may be very much imputed to his Meekness as a means The days of old Age would not be such evil Days if old People did not by their own frowardness and unquietness make them worse than otherwise they would be Ungovern'd Anger enflames the Natural Heat and so begets acute Diseases drys up the Radical Moisture and so hastens Chronical Decays The Body is call'd the Sheath or Scabbard of the Soul Dan. 7. 15. Marg. How often doth an envious fretful Soul like a Sharp Knife cut its own Sheath and as they say of the Vipers Brood eat its own way out All which Meekness happily prevents The Quietness of the Spirit will help to cool distempering Heats to suppress Melancholy Vapours and this as other of Wisdom's Precepts will be Health to the Navel and Marrow to the Bones Length of Days and long Life and Peace shall they add unto thee but Wrath kills the foolish Man Job 5. 2. 2. It hath a good influence upon our Wealth the preservation and increase of it As in Kingdoms so in Families and Neighbourhoods War begets Poverty Many a one hath brought a fair Estate to ruine by
have I now done Is there not a Cause ver 29. When his Enemies reproached him he was not at all disturbed at it Psal. 38. 13. I as a deaf Man heard not When Saul persecuted him with such an unwearied Malice he did not take the advantage which Providence seem'd to offer him more than once to revenge and right himself but left it to God to do it for him David's meek Spirit concurr'd with the Proverb of the Antients Wickedness proceedeth from the Wicked but my Hand shall not be upon him 1 Sam. 24. 13. When Nabal's Churlishness provok'd him yet Abigail's Prudence soon pacified him and it pleased him to be pacified When Shimei cursed him with a bitter Curse in the day of his Calamity he resented not the Offence nor would hear any talk of punishing the Offender So let him curse let him alone for the Lord hath bidden him 2 Sam. 16. 10 12. quietly committing his Cause to God who judgeth righteously verse 12. And other instances there are in his Story which evidence the Truth of what he said Psal. 131. 2. My Soul is even like a weaned Child And yet David a great Soldier a Man of celebrated Courage that slew a Lion and a Bear and a Philistine as much a ravenous Beast as either of them which shews that it was his Wisdom and Grace and not his Cowardise that at other times made him so quiet David was a Man that met with very many disquieting and disturbing Events in the several Scenes of his Life through which tho' sometimes they ruffled him a little yet for the main he preserv'd an admirable Temper and an evenness and composedness of Mind which was very exemplary When upon the surprize of a fright he changed his Behaviour before Abimelech and counterfeited that madness which angry People realize yet his Mind was so very quiet and undisturbed that at that time he penn'd the 34 th Psalm in which not only the excellency of the Matter and the calmness of the Expression but the composure of it Alphabetically in the Hebrew speaks him to be even then in a sedate frame and to have very much the command of his own Thoughts As at another time when his own Followers spake of stoning him tho' he could not still the Tumult of his Troops he could those of his Spirits for then he encouraged himself in the Lord his God 1 Sam. 30. 6. As to those Prayers against his Enemies which we find in some of his Psalms and which sometimes sound a little harsh surely they did not proceed from any such irregular Passion as did in the least clash even with the Evangelical Laws of Meekness We caâ—not imagine that one who was so piously calm in his common Conversation should be sinfully hot in his Devotion Nor are they to be look'd upon as the private Expressions of his own angry Resentments but as inspired Predictions of God's Judgments upon the Publick and Obstinate Enemies of Christ and his Kingdom as appears by comparing Ps. 69. 22 23. with Ro. 11. 9 10. and Psa. 109. 8. with Act. 1. 20. Nor are they any more opposite to the Spirit of the Gospel than the cries of the Souls under the Altar Rev. 6. 10. or the Triumphs of Heaven and Earth in the destruction of Babylon Rev. 19. 1 2. 4. Saint Paul was a Pattern of Meekness Tho' his natural Temper seems to have been warm and eager which made him eminently Active and Zealous yet that Temper was so rectified and sanctified that he was no less eminently meek He became all things to all Men 1 Cor. 9. 19 c. He studied to please all with whom he had to do and to render himself easie to them for their good to Edification How patiently did he bear the greatest Injuries and Indignities not only from Jews and Heathen but from false Brethren that were so very industrious to abuse and undermine him How glad was he that Christ was preached tho' out of Envy and Ill-will by those that studied to add Affliction to his Bonds In governing the Church he was not led by the sudden Resolves of Passion but always deliberated calmly concerning the use of the Rod of Discipline when there was occasion for it 1 Cor. 4. 21. Shall I come to you with a Rod or in the Spirit of Meekness That is shall I proceed immediately to Censures or shall I not rather continue the same gentle Usage I have hitherto treated you with waiting still for your Reformation wherein the Spirit of Meekness appears more open and legible than in the use of the Rod tho' that also is very well consistent with it Many other Patterns of Meekness might be instanc'd in but the time would fail me to tell of Isaac and Jacob and Joseph and Joshua of Samuel also and Job and Jeremiah and all the Prophets and Apostles Martyrs and Confessors and eminent Saints who by Meekness subdued not Kingdoms but their own Spirits stopped the Mouths not of Lions but of more fierce and formidable Enemies quenched the violence not of Fire but of intemperate and more ungovernable Passions and so wrought Righteousness obtained Promises escaped the edge of the Sword and out of weakness were made strong and by all this obtained a good Report Heb. 11. 32 33 34. But after all 5. Our Lord Iesus was the great Pattern of Meekness and Quietness of Spirit All the rest had their Spots the fairest Marbles had their Flaws but here is a Copy without a blot We must follow the rest no further than they were conformable to this great Original Be followers of me saith Paul 1 Cor. 11. 1. as I am of Christ. He fulfilled all Righteousness and was a compleat Exemplar of all that 's Holy Just and Good but I think in most if not all those places of Scripture where he is particularly and expresly propounded to us for an example 't is to recommend to us some or other of the Homiletical Graces of Christianity those I mean which tend to the sweetning of our Converse one with another And therefore the Word was made Flesh and dwelt among us that he might teach us how to dwell together in Unity We must walk in love as Christ loved us Eph. 5. 2. Forgive as Christ forgave us Col. 3. 13. Please one another for Christ pleased not himself Rom. 15. 2 3. Be Charitable to the poor for we know the Grace of our Lord Iesus 2 Cor. 8. 9. Wash one anothers feet i. e. stoop to the meanest Offices of Love for Christ did so John 13. 14. Mat. 20. 27 28. Doing all with lowliness of Mind for it is the same Mind that was in Christ Iesus Phil. 2. 3 5. and many other the like But above all our Lord Jesus was an Example of Meekness Moses had this Grace as a Servant but Christ as a Son he was anointed with it above measure He is therefore call'd the Lamb of God for his Meekness and Patience and
with greater Endearments Iohn 21. 15 16 17. which teacheth us to forgive and forget the Unkindnesses of those that we are satisfied are for the main our true Friends and if any occasion of Difference happen to turn it into an occasion of confirming our love to them as the Apostle expresseth it 2 Cor. 2. 8. 3. He was very meek towards his Enemies that hated and persecuted him The whole Story of his Life is fill'd with instances of invincible Meekness while he endur'd the Contradiction of Sinners against himself which was a constant Jarr yet he had a perpetual Serenity and Harmony within himself and was never in the least discomposed by it When his Preaching and Miracles were cavill'd at and reproached and he himself represented under the blackest Characters not only as the Drunkard's Companion but as the Devil 's Confederate with what a wonderful calmness did he bear it How mildly did he answer with Reason and Tenderness when he could have replyed in Thunder and Lightning How well satisfied under all such invidious Reflections with this that Wisdom is however justified of all her Children Mat 11. 19. When some of his Disciples would have had Fire from Heaven upon those rude People that refused him Entertainment in their Town he was so far from complying with the Motion that he rebuked it Luke 9. 55. Ye know not what manner of Spirit ye are of This perswasion cometh not of him that calleth you Gal. 5. 8. The design of Christ and of his Holy Religion is to shape Men into a mild and merciful Temper and to make them sensibly tender of the Lives and Comforts even of their worst Enemies Christianity was intended to revive Humanity and to make those Men who had made themselves Beasts But our Lord Jesus did in a more especial manner evidence his Meekness when he was in his last sufferings that awful Scene Tho' he was the most innocent and the most excellent Person that ever was who by the Doctrine he had preach'd and the Miracles he had wrought had richly deserved all the Honours and Respects that the World could pay him and infinitely more and tho' the Injuries he received were ingeniously and industriously contrived to the highest degree of Affront and Provocation yet he bore all with an undisturbed Meekness and with that Shield quench'd all the fiery Darts which his malicious Enemies shot at him His Meekness towards his Enemies appear'd 1. In what he said to them not one angry word in the midst of all the Indignities they offer'd him When he was reviled he reviled not again 1 Pet. 2. 23. When he was buffeted and spit upon and abused he took it all patiently one would wonder at the gracious words which even then proceeded out of his Mouth witness that mild reply to him that smote him Ioh. 18. 23. If I have spoken evil bear witness of the evil but iâ— well why smitest thou me 2. In what he said to God for them Father forgive them so giving an Example to his own Rule Mat. 5. 44. Pray for them which despitefully use you Though he was then deeply engaged in the most solemn Transaction that ever pass'd between Heaven and Earth tho' he had so much to do with God for himself and his Friends yet he did not forget to put up this Prayer for his Enemies The mercy he begg'd of God for them was the greatest Mercy that which he was then dying to purchase and procure the pardon of their sins not only Father spare them or reprieve them but Father forgive them the Excuse he pleaded for them was the best their Crime was capable of They know not what they do They did it ignorantly Acts 3. 27. 1 Cor. 2. 8. 1 Tim. 1. 17. Now in all these things our Master hath left us an Example What is the Practice of Religion but the Imitation of God endeavour'd by us And what the Principle of it but the Image of God renewed in us We are bid to be followers of God as dear Children But this sets the Copy we are to write after at a mighty distance for God is in Heaven and we are upon Earth and therefore in the Lord Iesus Christ God incarnate God in our Nature the Copy is brought among us and the transcribing of it in some measure appears more practicable He that hath seen me saith Christ hath seen the Father John 14. 9. and so he that imitates Christ imitates the Father The Religion which our Lord Jesus came into the World to establish being every way so well calculated for the Peace and Order of the World and being design'd to recover the lapsed Souls of Men from their degenerate State and to sweeten their Spirits and Temper and so to befriend humane Society and to make it some way conformable to the blessed Society above he not only gave such Precepts as were wonderfully fitted to this great end but recommended them to the World by the loveliness and amiableness of his own Example Are we not called Christians from Christ whom we call Master and Lord and shall we not endeavour to accommodate our selves to him We profess to rejoyce in him as our Fore-runner and shall we not run after him To what purpose were we listed under his Banner but that we might follow him as our Leader We have all of us reason to say that Jesus Christ is very meek or else we that have provok'd him so much and so often had been in Hell long ago We owe it to his Meekness to whom all Judgment is committed that we have not e're this been carryed away with a swift Destruction and dealt with according to the desert of our sins which if duly considered one would think should tend greatly to the mollifying of us The Apostle fetcheth an Argument from that Kindness and Love to us which we our selves have experienced who were Foolish and Disobedient to perswade us to be gentle and to shew all Meekness Tit. 3. 2 3 4. and he beseecheth the Corinthians by the Meekness and Gentleness of Christ as a thing very winning and of dear and precious account 2 Cor. 10. 1. Let the same mind therefore be in us not only which was but which as we find to our comfort still is in Christ Iesus Phil. 2. 5. That we may not forfeit our Interest in his Meekness let us tread in the steps of it and as ever we hope to be like him in Glory hereafter let us study to be like him in Grace in this Grace now It is a certain Rule by which we must all be tried shortly That if any Man hath not the Spirit of Christ that is if he be not Spirited in some measure as Christ was spirited he is none of his Rom. 8. 9. And if we be not own'd as his we are undone for ever SECT III. Some particular Instances wherein the Exercise of Meekness is in a special manner requir'd The Rule is general we must shew all Meekness
been wont perhaps to put you into a Passion these give you an opportunity to make the Trial. Do you find that you are less subject to Anger and when angry that you are less transported by it than formerly that your apprehension of Injuries is less quick and your Resentments less keen than usual Is the little Kindom of your Mind more quiet than it hath been and the discontented Party weakned and kept under 'T is well if it be so and a good sign that the Soul prospereth and is in Health We should examine every Night whether we have been quiet all Day we shall sleep the better if we find we have Let Conscience keep up a Grand Inquest in the Soul under a Charge from the Judge of Heaven and Earth to enquire and due presentment make of all Riots Routs and Breaches of the Peace aud let nothing be left unpresented for Favour Affection or Self-love nor let any thing presented be left unprosecuted according to Law Those whose natural Temper or their Age or Distemper leads them to be hot and hasty and unquiet have an opportunity by their Meekness and Gentleness to discover both the Truth and Strength of Grace in general for it is the surest mark of Uprightâ—â—â—sness to keep our selves from our own Iniquity Psal. 18. 23. And yet if the Children of God bring forth these Fruits of the Spirit in old Age when commonly Men are most froward and peevish it shews not only that they are upright but rather that the Lord is upright in whose strength they stand that he is their Rock in whom they have cast Anchor and there is no unrighteousness in him Psal. 92. 14 15. 7. Delight in the Company of meek and quiet Persons Solomon prescribes it as a preservative against foolish Passion to make no Friendship with an angry Man lest thou learn his way Prov. 22. 24 25. When thy Neighbours Heart is on fire it 's time to look to thy own But Man is a sociable Creature and cut out for Converse let us therefore since we must have some Company chuse to have Fellowship with those that are meek and quiet that we may learn their way for it is a good way The Wolf is no Companion for the Lamb nor the Leopard for the Kid till they have forgot to hurt and destroy Company is assimilating and we are apt insensibly to grow like those with whom we ordinarily converse especially with whom we delight to converse therefore let the quiet in the Land be the Men of our choice especially into standing Relations and Bosom-friendship Observe in others how sweet and amiable Meekness is and what a Heaven upon Earth those enjoy that have the command of their own Passions and study to transcribe such Copies There are those that take a pleasure in huffing and hectoring Company and are never well but when they are in the midst of Noise and Clamour sure Heaven would not be Heaven to such for that is a calm and quiet Region no noise there but what is Sweet and Harmonious 8. Study the Cross of our Lord Iesus Did we but know more of Jesus Christ and him crucified we should experience more of the Fellowship of his Sufferings Think often how and in what manner he suffered see him led as a Lamb to the Slaughter and arm your selves with the same Mind Think also why and for what end he suffered that you may not in any thing contradict the design of your dying Saviour nor receive his Grace in vain Christ died as the great Peace-maker to take down all Partition-Walls to quench all threatning Flames and to reconcile his Followers not only to God but one to another by the slaying of all Enmities Eph. 2. 14 16. The Apostle often prescribes a believing regard to the sufferings of Christ as a powerful allay to all sinful and intemperate Heats as Eph. 5. 2. Phil. 2. 5 c. Those that would shew forth the meek and humble Life of Christ in their mortal Bodies must bear about with them continually the dying of the Lord Iesus 2 Cor. 4. 10. The Ordinance of the Lord's Supper in which we shew forth the Lord's Death and the New-Testament in his Blood must therefore be improved by us for this blessed end as a Love-feast at which all our sinful Passions must be laid aside and a Marriage-feast where the Ornament of a meek and quiet Spirit is a considerable part of the Wedding-Garment The forgiving of Injuries and a Reconciliation to our Brother is both a necessary Branch of our Preparation for that Ordinance and a good evidence and instance of our profiting by it If God hath there spoken Peace to us let not us go away and speak War to our Brethren The Year of Release under the Law which put an end to all Actions Suits and Quarrels begun in the close of the day of Attonement then the Iubilee-Trumpet sounded 9. Converse much in your Thoughts with the dark and silent Grave You meet with many things now that disturb and disquiet you and much ado you have to bear them think how quiet Death will make you and how uncapable of resenting or resisting Injuries and what an easie prey this Flesh you are so jealous for will shortly be to the Worm that shall feed sweetly on it You will e're long be out of the reach of Provocation there where the wicked cease from troubling and where their Envy and their Hatred is for ever perished And is not a quiet Spirit the best Preparative for that quiet State Think how all these things which now disquiet us will appear when we come to look Death in the Face how small and inconsiderable they seem to one that is stepping into Eternity Think what need is there that I should so ill resent an Affront or Injury that am but a Worm to day and may be Worms Meat to morrow They say when Bees fight the throwing up of Dust among them quickly parts the Fray Hi motus animorum atque haec certamina tanta Pulveris exigui jactu compressa quiescunt A little sprinkling of the Dust of the Grave which we are upon the brink of would do much towards the quieting of our Spirits and the taking up of our Quarrels Death will quiet us shortly let Grace quiet us now When David's Heart was hot within him he prayed Lord make me to know my end Psal. 39. 3 4. To conclude I know no Errand that I can come upon of this kind to you in which methinks I should be more likely to prevail than in this so much doth Meekness conduce to the Comfort and Repose of our own Souls and the making of our Lives sweet and pleasant to us If thou be wise herein thou shalt be wise for thy self That which I have been so intent upon in this Discourse is only to perswade you not to be your own Tormentors but to govern your Passions so that they may not be furioâ—s to your selves The
Ornament I have been recommending to you is confessedly excellent and lovely will you put it on and wear it that by this all Men may know that you are Christ's Disciples and you may be found among the Sheep on the right Hand at the great day when Christs Angels shall gather out of his Kingdom every thing that offends Every one will give Meekness a good Word but in this as in other instances Probitus laudatur alget Love is commended by all and yet the Love of many waxeth cold But let all that would not be self-condemned practise what they praise And as there is nothing in which I should more expect to prevail so there is nothing in which it will easier appear whether I have prevailed or no this Tree will soon be known by its Fruits So many are the Passages of almost every day which call for the exercise of this Grace that our profiting therein will quickly appear to our selves and to all with whom we converse Our Meekness and Quietness is more obvious and falls more directly under a Trial and Observation than our Love to God and our Faith in Christ and other Graces the exercise whereof lies more immediately between God and our own Souls Shall we therefore set our selves to manifest in all our Câ—â—â—iage and Converse that we have indeed gotten good by this plain Discourse that our Relations and Neighbours and all that we have Dealings with may observe a Change in us for the better and may take Knowledge of us that we have been with Iesus and let not the Impressions hereof ever wear off but living and dying let us be found among the Quiet in the Land We all wish to see quiet Familes and quiet Churches and quiet Neighbourhoods and quiet Nations and it will be so if there be quiet Hearts and not otherwise FINIS A SERMON On Acts XXVIIJ 22. Shewing That the CHRISTIAN RELIGION Is not a SECT And yet that it is Every where Spoken against By MATTHEW HENRY Minister of the Gospel LONDON Printed for and Sold by Thomas Parkhurst at the Bible and Three Crowns in Cheapside M DC XCIX Christianity no Sect to be spoken against ACTS 28. 22. For as concerning this Sect we know that every where it is spoken against WOULD you think that such a spiteful scornful Word as this should ever be said of the Christian Religion That pure Religion and undefiled which came into the World supported by the strongest Evidences of Truth and recommended by the most endearing Allurements of Grace and Goodness The sayings whereof are so faithful and so well worthy of all acceptation That Sacred Institution which scatters the brightest Rays of Divine Light and Love that ever were darted from Heaven to Earth That 's it which is here so invidiously call'd a Sect and is said to be every where spoken against It will be worth while to observe 1. Who they were that said this they were the chief of the Iews that were at Rome ver 17. The Iews were look'd upon at least they look'd upon themselves as a very knowing People The Iews at Rome a place of Learning and Enquiry thought themselves more knowing than the other Jews St. Paul in his Epistle to the Romans chap. 17. 2. 20. takes notice of it Thou art called a 〈◊〉 and makest thy boast of God and knowest his Will and art confident that thou thy self art a Guide of the Blind a Light of them which are in Darkness c. And we have reason to suppose that the Chief of the Jews there who had the greatest Advantages of Education and Correspondence were the most intelligent It might also be justly expected that upon the first notices of the Gospel the Iews should have been of all People most ready to acquaint themselves with a Religion which was so much the Honour and Perfection of their own And yet it seems the Iews the chief of the Jews at Rome knew no more of Christianity but this that it was a Sect every where spoken against This we know said they and it was all they knew concerning it The Iews were of all other the most bitter and inveterate Enemies to the Christians while the Roman Emperors tolerated them as they did till Nero's time the Iews with an unwearied Malice persecuted them from City to City and were the first Wheel in most of the Opposition that the Gospel met with when it was first Preached Now one would think they would not have been so vigorous and industrious to suppress Christianity if they had not very well acquainted themselves with it and known it to deserve such opposition But it seems by this they knew little or nothing of the Religion they so much malâ—gned had never search'd into the Merits of its Cause noâ— weigh'd the Proofs of its Divine Authority but against all Law and Reason condemn'd it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Iustin 〈◊〉 complains purely upon common Fame and follow the cry to run it down because it was 〈◊〉 where spoken against 2. Upon what 〈◊〉 they said this They were now appointing a time to discourse with St. Paul upon the grand Question in debate whether Iesus of Nazarâ—â—â— was 〈◊〉 Messiah or no. And they seem'd willing to hear what that great Man had to say 〈◊〉 defence of the Religion he preach'd We desire say they to hear of thee what 〈◊〉 Now one would expect that 〈◊〉 good a Cause managed by such a skilful Advocaâ—â— would not but carry the day and be Victorious and that they would all have been brought over to the belief of Christianity But we find v. 24. that it prov'd otherwise after all there were those that believed not and the Text intimates the reason of their Infidelity they came to hear the word under a Prejudice They had already imbib'd an ill opinion of the way which right or wrong they resolved to hold fast And tho' some of them by the help of Divine Grace got over this stumbling Block that like the Bereans were more Noble than the rest and of freer thought yet many of them continued under the power of those Prejudices and were seal'd up under Unbelief v. 26. 27. Thus is the Power of the Word in many baffled by the Power of Prejudice They do not believe because they are resolved they will not They conclude that no good thing can come out of Nazareth and will not be perswaded to come and see Thus do they prejudge the Cause answering the matter before they bear it and it will proâ—e folly and shame to them Now in the Account they here give of their Knowledge of the Christian Religion we may observe 1. That they look'd upon it to be a Sect and we 'll prove that to be fâ—â—lse 2. A Sect every where spoken against and we will grant that to be true that it is generally spoken against tho' t is most unreasonable and unjust it should be so First
and those crown'd yet is not described doing mischief with them but opening his Mouth in Blasphemy against God to blaspheme his Name and his Tabernacle and them that dwell in Heaven Rev. 13. 5 6. The Poison of the Serpents Seed is under their Tongue Rom. 3. 13. 3. They speak against Religion because it speaks against them They who have fellowship with the unfruitful Works of Darkness hate the Light which discovers them Ioh. 3. 19. Nor do any curse the Rising Sun but those that are scorch'd by it Why were the Pharisees so exasperated against our Saviour but because he spake his Parables against them and laid them open in their own colours Why did the World hate him who so loved the World but because he testified of it that its Works are evil Why had Ioseph's Brethren such a spleen against him but because he was a Witness against them and brought to his Father their evil Report Why did Ahab hate Micajah and call Elijah his Enemy but because they were the faithful Reprovers of his Wickedness and never prophesied Good concerning him but Evil Why did the Inhabitants of the Earth rejoyce when the Witnesses were slain but because those two Prophets by their plain and powerful Preaching tormented them that dwelt upon the Earth The everlasting Gospel is a Testimony either to us to convinâ—â—â—s or against us to condemn us and then no â—onder if those speak against it who hate to be convinced by it and dread to be condemned by it The Prophet complains of those that laid Snares for him that reproveth in the gate and why is it faithful Ministers are so much hated but because their Business is to shew people their Transgressious If they would flatter Sinners that flatter themselves in a sinful way and cry Peace to them to whom the God of Heaven doth not speak Peace they might avoid a great deal of Reproach and Censure but they dare not do it They are not to make a new Law and Gospel but to preach that which is made they have their Rule in that Caution given to the Prophet Ier. 15. 19. Let them return unto thee but return not thou unto them The Hearts and Lives of Men must be brought to comply with the Word of God for the Word of God can never be made to comply with the Humours and Fancies of Men. Ministers as they would not for the World make the way to Heaven any straiter or narrower than Christ hath made it so they dare not make it any broader or easier not offer Life and Salvation upon any other Terms than the Gospel hath already settled If they aim at pleasing Men they cannot approve themselves the Servants of Christ and therefore are they so much spoken against And the same is the Reason why the most strict and serious Christians are so much spoken against because their Piety and Devotion their Justice and Sobriety their Zeal and Charity is a standing Reproof to the wicked World and condemns it as the Faith and holy Fear of Noâ—h condemned the Infidelity and Security of the Old World The Sodomites were â—â—exed at Lot's Conversation as much as he was at their filthy Conversation Wherefore doth the Blood-Thirsty hate and revile the Vpright while the Iust seek his Soul but for the same Reason for which Cain hated Abel because his own Works were Evil and his Brothers Righteous Now for the APPLICATION of this DOCTRINE Let us see what good Use we may make of this Observation concerning the Wickedness of the Wicked in speaking so much against Religion and Godliness and what is our Duty in reference hereunto First Let us admire the Patience and Forbearance of the God of Heaven in that he bears so much and so long with those that thus speak against Him and his Holy Religion The Affront hereby given Him is very great and we would think intollerable even Hard Speeches that reflect upon an Infinite Majesty have in them a kind of Infinite Malignity He hears and knows all that which is said against Him and against his Truth and VVays and as a Jealous God resents it He hath always Power in his Hands to punish the proudest of his Enemies nor would their immediate Ruine be any Loss to him and yet Sentence against these Evil Words and Works is not executed speedily Be astonished O Heavens at this and wonder O Earth that those wretches which rebel against the Beams of such Light and Glory which spurn at the Bowels of such Love and Grace are not immediately made the visible Monuments of Divine VVrath and Vengeance and like Sodom and Gomorrah set forth for an Example That the Blasphemers and Scoffers of these last Days are not instantly struck Dumb struck Dead That He who hath so much said against him yet doth himself keep silence and doth not answer all these Reproaches and Contradictions as he easily could in Thunder and Lightning Though his Silence and Forbearance is turn'd to his Reproch even by those that have the Benefit of it who therefore think him altogether such an one as themselves and take occasion from his Patience to question his Faithfulness and challenge his Iustice saying Where is the Promise of his Coming Yet he bears and his Patience is stretched out even to Long-suffering because he is not willing that any should perish nor that any means should be left untried to prevent their perishing Therefore he bears with Sinners because this is the Day of his Patience and of their Probation The Wrath of God is reveal'd from Heaven in the Word of God that we might be aw'd by Faith more than in present Providences which would be an aw to Sense But there is a Day coming a dreadful Day when our God shall come and shall no longer keep silence a Day foretold in the early Ages of the VVorld by Enoch the seventh from Adam when Judgment shall be executed upon ungodly Sinners for all their hard Speeches which Day he will not anticipate for he knows it is coming Psal. 37. 13. It is agreeable to the regular course of Justice that all Judgments be adjourn'd till the Iudgment-Day and all Executions defer'd till Execution-Day And therefore now he condescends to reason with those that speak against him for their Convicttion as he doth by the Prophet Ezek. 18. 25 c. where he fairly debates the Case with those who said The way of the Lord is not equal That every Mouth may be stopped with an unanswerable Argument before it be stopt with an irreversible Sentence and those who have spoken against him may be sent speechless to Hell He keeps silence now because when he doth speak he will be justified When our Lord Jesus was here upon Earth with what an invincible Patience did he endure the contradiction of Sinners when so many ill things were witnessed against him he was silent
thee thine Elders aâ—d they will tell thee that the Fear of the Lord that is Wisdom and to depart from Evil that is Vnderstanding They will tell thee That Religion's Ways are Ways of Pleasantness and all her Paths are Peace and that all the Wealth and Pleasure in this World is not worth one Hours Communion with God in Jesus Christ. They will tell thee That there is no Truths so certain and weighty as Divine Truths and that no Statutes and Judgments are so righteous as the Divine Law which is Holy Iust and Good They will tell thee That real Holiness and Sanctification is the Perfection of the Human Nature as well as the Participation of a Divine Nature That a firm Belief of the Principles of Religion is the greatest improvement of our intellectual Powers a strict Adherence to its Rules our surest Guide in all our Ways and a chearful Dependance upon its Promises the Fountain of better Ioys and the Foundation of better Hopes than any we can be furnish'd with in the things of Sense and Time They will tell thee that a Life of serious Godliness is incomparably the most Sublime and Honourable the most Sweet and Comfortable Life a Man can live in this World and that nothing doth more answer the end of our Creation better befriend Societies nor conduce more to our true interest in both Worlds than that Holy Religion which is every where spoken against 4. Consider that the cause of Religion and Godliness however it be spoken against and oppos'd will infallibly be the prevailing Cause at last We are sensible of a mighty struggle in the World betwixt the seed of the Woman and the seed of the Serpent Michael and his Angels on the one side and the Dragon and his Angels on the other Many there are that speak against Religion and are very vigorous in opposing it and some tho' but a few that are speaking for it contending for the Faith and striving against Sin now it is desirable to know which of these contesting Interests will be victorious and we may be assur'd that the cause of God and Religion will certainly carry the day Contradicted Truths will be effectually clear'd and vindicated Despised Holiness will be honour'd Mistakes rectify'd Reproaches roll'd away and every thing set in a true Light Then you shall return and discern between Truth and Falshood Right and Wrong which now it is not always easie to do The Day of the Lord is said to be in the Valley of Decision Joel 3. 14. Because then and there will this great Cause be decided which has been so long depending and a definitive Sentence given from which there will ly no Appeal and against which there will be no Exception Our God will then come and will not Keep Silence whoever now Speak against Religion he will then speak for it and will undoubtedly be justified when he speaks and clear when he judgeth Particular Parties and Interests as such will wither and come to nothing But Catholick Christianity that is Denying Vngodliness and Worldly Lusts and living Soberly Righteously and Godly in this present World in â—â—pectation to the Blessed Hope This is Good and the Goodness of it being founded on the unchangeable will of the Eternal Mind it is Eternally Good and no doubt will be Eternally Glorious whatever is said against it This this is that Gold and Silver and those Precious Stones which will stand the Test of the Fire that shall try every Mans Work I Cor. 3. 12 13. and will be found unto 〈◊〉 and Honour and Glory at the Appearing of 〈◊〉 Christ. Assure 〈◊〉 selves Christians there is a Day of Recomâ—â—â—es for tâ—e Controversy of Sion coming and it is at Hand Behold the Iudge standeth before the Door Then Vice and Wickedness which now appear so daring so threatning will be effectually and irrecoveraâ—â— crush'd and such a fatal and incurable Blow given to the Serpenâ—â— Head that he shall never hil◠〈◊〉 never spit his Venom any more Then shall the Vpright have the Dominion Psal. 49. 14. and all the faithful Souldiers of the Lord Jesus shall be call'd to set their Feet upon the Necks of Principalities and Powers Then Atheists and Blasphemers the Debauchees and prophane Scoffers of the Age will have their Mouths stopt with an irresistable Conviction will have all their vile Calumnies visibly confuted their Hearts fill'd with unspeakable Horror and their Faces with everlasting Shame Their Refuge of Lies will then be swept away and Rocks and Mountains call'd upon in vain to shelter them Then shall the Righteous who are now trampled upon and despised shine as the Sun in the Firmament of their Father Wisdom and her Children shall be first justified and then glorified before all the World And they that through Grace have gotten the Victory over the Beast and over his Image shall solace themselves and praise their Redeemer with everlasting Songs of Triumph The Dirt that is now unjustly thrown upon them will not only be wiped off but will add to their Glory and every Reproach for the Testimony of Jesus will be a Pearl in their Crown The Righteous Judge of Heaven and Earth will shortly render to every Man according to his Work To them who by patient continuance in Well-doing seek for Glory and Honour and Immortality in the other World and in pursuit of that patiently bear Disgrace and Contempt in this to them he will render Eternal Life wâ—ich will make them as Happy as they can desire far more Happy than they can now conceive But to them that are Contenâ—â— and do not obey the Truth but contradict it and rebel against the Light and Laws of it being â—eâ—â—lv'd to obey Vnrighteousness to them he will render with a just and Almighty Hand Indignation and Wrath the effect of which will be such Tribulation and Anguish to the Soul as will make them feel eternally what now they will not be perswaded to believe that it is a fearful thing to fall into the Hands of the living God for never any hardned their Hearts against him and prosper'd Brethren These are the true Sayings of God on the certainty of which we may venture our Immortal Souls They who speak and act so much against Religion design to run it down and extirpate it that the Name of it may be no more in remembrance and perhaps you hear them sometimes boast of their success herein If they can but handsomly as they think ridicule the sacred Text or Banter any of the Divine Mysteries 〈◊〉 as if a good Man they 〈…〉 they had run down Religion Run down Religion In the Name of my great Master I defy all the Powers of Hell and Earth to run it down They may sooner run down the flowing Tide or the Sun when he goes forth in his strength than run down the least of the Dictates of Eternal Truth
not one iota or tittle of which shall fall to the Ground Dagon will certainly fall before the Ark of the Lord and the Rod of Aaron will Swallow up the Rods of the Magicians Do they talk of running down Religion and the Scriptures and the Ordinances of Christ The Virgin 〈◊〉 Daughter of Sign hath despised them and laughed them to scorn the Daughter of Jerusalem hath shaken her Head at them and hath therefore put them to 〈◊〉 â—â—cause God hath despised them as it is said Psal. 53. 5. He that sets in the Heavens enjoying himself and rides upon the Heavens for the Help of his People derides their Attempts against the Kingdom of his Son as vain and fruitless The Lâ—rd 〈…〉 them for he sees that his Day 〈…〉 They have their Day now it is their Hour and the Power of Darkness But God will have his Day shortly and a Glorious Day it will be when our Lord Jesus shall appear in all the Power and Grandeur of the Vpper World to the everlasting Terror and Confusion of all his Adversaries and the everlasting Joy and Honour of all his faithful Servants and Soldiers With the believing Hopes and Prospects of which Day let all those who heartily espouse and plead Religion's righteous Cause Comfort themselves and one another FINIS Apud Stob. Sen. de irâ Verse 1 2 Genus muliebre est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lorin iâ— lo◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 6. 29 30. 2 Cor. 5. 3. †Immundum muliebrem pâ—tiùs convenìt dìci So Tertullian de habitu mul. cap. 4. Gal. 1. 4. 1 John 54. Eccl. 7. 1â— Verse 4. Pro. 4. 23. 2 Kin. 2. 21. Colos. 3. 3 Psal. 139. 14 15 16. Heb. 4. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 5. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 3. 7 8. Prov. 8. 4. Mitescere est non contradicere divinae Scripturae sive intellectae si vitiae percutit sive non intellectae quasi nos melius sapere possemus Aug. l. 2. de doctrina Christi Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anger is cos fortitudinis Ethic. l. 4. c. 6. Non cognoscitur andaciâ— nisi in Bello amicus nisi in necessitate sapiens nisi in ira Sent. Arab. Expendantur verba dicendum hoc si dicen dum adversum hunc tempus sermonis sit hujus c. Ambr. de Offic. l. 1. c. 9 In correptâ—one vitiorum subessementi debet Iracundia nâ—n praeesse Greg. in Iob. l. 26. c. 36. Eccl. 10. 10 Pro. 14. 8. Ratio id judicare vulâ— quod aequum est Ira id aequum videri vult quod judicavit â—en Mat. 12. 36. Mat. 12. 36. In Soâ—rate irae signum erat vocem submittere loqui parcius apparchat tunc illum sibi obstare Ita resert Seneca de ira l. 3 c. 13 Plutarch de non irascendo 'T is a Maxim in the Law In verbis dubiis benignior sententia est praeferenda And semper fit praesumptio in meliorem partem Vid. Alciat de praesumpt Reg. 3. Quid refert inter provocantem provocatum nisi quod ille prior in maleficio deprehenditur et ille posterior nulla verò in maleficio ordinis ratio est Tertul. do Divin c. 10. †Complures vidi loquendo peceâ—tum incidisse vix quenquam tacendo ideoque tacere nosse quà m loqui difficilius est Ambrde Offic. l. 1. c. 2. Locus tuus patientia est locus tuus sapientia est locus tuus ratio est et sedatio indignationis Ambr. ubi supra c. 21. Jam. 1. 20. * Hence we read of the Envy of Ephraim ija 11. 13. Dr. Hâ—mmond Practlater p. 125 Aeâ—lus sis affectuum tuorum Neiremb Yet corrupt Passions appear betimes Vidi zelantem parvulum qui intuebatur pallidus amaro aspectucollactaneum suum Aug. Conf. 1 7. Et si citò pueri inter se moventur facilesed antur majâ—ri suavitate in se recurrunt nesciunt se subdole artificioseque tractare Amb. de Of fic l. 1. c. 21. Col. 3. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. Hom. 19. Luke 1. 6. Vobis infixam â—abete Erasm. Magni animi est proprium placidumesse injurias superne despicere Sen. * Norris Miscell p. 167 168. Paul shew'd more true Valor when he said I can do nothing against the Truth than Goliah did when he desyed all the Hosts of Israel Ward The Hebrew Criticks observe that in the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the Letters are quiescent Quad disideras magnum summum est Deoque vicinum non concuti Sen. Diis proximus ille est Quem ratio non ira movet Claud. Opinion is the rate of Things From which our Peace doth flow I have a better fate than Kings Because I think it so Mrs. Phillips Ne te quaesiverius extra 1 Sam. 25 ver 31. 2 Cor 1. 12. Nemo laeditur nisi à seipso Dict. Diogen Idcirco quis te laedit ut doleas quia fructus laedentis in dolore laesi est ergo cum fructumejus everteris non dolendo ipse doleat necesse est amissione fructûs sui Improbum caedis sustinendo Tertull. de patientiâ cap. 8. Meekness is the greatest Affront to all Injuries in the World for it returns them upon the injurious and makes them Useless Ineffective and Innocent Taylor Great Exempl p. 304. As Heaven is taken by Violence so is Earth by Meekness Trap. in loc Pract. Cat. p. mihi 117 Terram inhabitant quam sibi divinitus concessam esse norunt securè agunt sub Dei tutelâ et hoc illis satis est donec mundi haereditatem ultiâ—o die adeant Feroces vero omnia possidendo nihil possident Calv. in Mat. 5. 5. * Dr Hammond Pract. Cat. p. 117. Leave thy Gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. Hom. Quid est ad pacem Dei accedere sine pace ad remissionem debitorum cum retentione quomodo placabit patrem iratus in fratrem cùm omnis irâ— ab iâ—itio interdicta sic nobis Tertul. de Orat. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epict. c. 13. * most Cudworth intellect Syst. p. 816. Nemoâ—egere potest nisi qui regi Seneca Putomultos potuisse ad sapientiam pervenire nisi putassent se pervenisse Sen. de tranqu Aliter induuntur milites aliter sacerdotes â—rgoinduite vobis convenientia vestimenta Aquin. in loc Habet ubi se etiam in privato lare explicet magnus Animus Sen. Haec nos risimus aliquando Fiunt non nascuntur Christiani Tertul. Iosephus Antiq. l. 4. c. 8. gives this character of Mâ—ses Affectus itâ— semper in pâ—testate habuit ut omnino illis carere videretur et nomina tantum eorum ex his quae in aliis hominibus conspiceret cognita habere Non ergo movebatur câ—nvici's David cui abundabat bonorum operum conscientia itaque is qui citò injuria movetur facit se
to admiration answered not a word to all their unjust Calumnies and Accusations but at the same time he bound them over to the Judgment of the great Day by that awful word Mat. 26. 64. Hereafter ye shall see the Son of Man sitting on the right hand of the Power and still he bears in expectation of that same Day He doth not take Vengeance presently because he hath an Eternity before him for the doing of it And by the way we may infer from hence That those who would be like their Heavenly Father must bear Reproach and Contradiction patiently When any thing is said against us reflecting never so little Disparagement upon us or our Families our Resentments of it are very sensible and we are apt to take it hainously nay and to say we do well to be angry for it is not a thing to be endur'd not to be endur'd O think how much God bears with the Contempt and Reproach cast upon his great Name and that will surely qualify our Resentments of any indignity done to our little Names Who are we that we must not be spoken against Or what are our Sayings that they must not be contradicted Such Affronts as these we should learn to bear as David did when Shimei cursed him So let him Curse and as the Son of David did when his Enemies reviled him Blessing them that Curse us and Praying for them that this Persecute us that we may be the Children of our Father which is in Heaven God adjourns his Vindication to the great Day and then surely we may adjourn ours to that day as St. Paul doth his 1 Cor. 4. 5. Secondly Let us acknowledge the Power of Divine Grace in keeping up the Christian Religion in the World notwithstanding the universal Contradiction and Opposition it hath met with One would think that a way thus spoken against every where should have been long ere this lost and ruin'd and the Christian Name cut off to be no more in remembrance which its Adversaries have so industriously endeavoured if it had been of Men it had certainly come to naught quickly though they had let it alone but being of God it was to admiration Victorious over all oppoâ—ition A Sect a Cheat could never have supported it self against so much Contradiction no Human Power or Policy could have kept it up nor any thing less than an Almighty Arm. The continuance of the Christian Religion in the world to this day is a standing Miracle for the Conviction of its Adversaries and the Confirmation of the Faith of those that adhere to it VVhen we consider what a mighty Force was raised by the Powers of Darkness against Christianity when it was in its Infancy how many they were that spoke against it learned Men great Men Books were written Laws were made against it those that spoke for it how few were they and how mean and despicable the foolish things of the VVorld and the Weak and yet we see the Word of God mightily growing and prevailing Must we not needs say this is the Lord 's doing it is marvellous in our eyes The several false Religions of the Heathen with their various Superstitions and Idolatries though they gave very little Opposition one to another but agreed together well enough yet having no foundation in Truth they all wither'd away and dwindled to nothing and after the mighty sway they had born and all means possible us'd to support 'em at length their Day came to fall their Oracles silenced their Altars deserted and the Gods themselves were famished Zeph. 2. 11. and perished from the Earth according to that Prediction Ier. 10. 11. which is put into the mouths of the Captiv'd Jews to retort upon their insulting Enemies and for that purpose is originally in the Caldee Dialect VVe may ask triumphantly not only where are the Gods of Humath and of Arpad Where are the Gods of Sepharvaim Hena and Ivah those obscure and petty Deities But where are the Gods of Babylon and Aegypt Greece and Rome the illustrious names of Saturn and Iupiter Iuno and Diana where are the Gods which our British and Saxon Aucestors worshipped bofore they received the Light of the glorious Gospel Are they not all forgotten as dead Men out of mind and their names written in the dust But Christ's Holy Religion though for some Ages it was utterly destitute of all Secular Supports and Advantages and was assaulted on all hands by the most vigorous Attacks of its daring and most implacable Enemies yet it hath strangely weather'd its point and is in being and thanks be to God in some places in a flourishing state to this day Its cause an opposed but never a baffled cause Let us turn aside now and see this great sight a Bush burning and yet not consum'd and say The Lord is in it of a Truth Come and see the Captain of our Salvation riding forth in the Chariot of the everlasting Gospel with his Crown upon his Head and his Bow in his Hand conquering and to conquer That which was every where spoken against Christianity was like the Viper which fasten'd upon St. Paul's Hand it gave people occasion to think very ill concerning it and to look for its speedy fall as the barbarous people concerning him whom they concluded to be a Murtherer and expected that he should have swollen or fallen down Dead But it hath in all Ages shaken those venomous Beasts into the Fire and taken no harm and so hath prov'd its own Divine Original Let us herein acknowledge the Wisdom and Power of our Lord Jesus who hath so firmly built his Church upon a Rock that the Gates of Hell i. e. all its Powers and Policies and Numbers could never prevail against it Mahomet though he industriously adapted his Religion to the Sensual Appetites of Men whose Reason only and not their Lusts could object against it yet he obtain'd no strength nor interest at all till by a thousand Artifices he had got the Power of the Sword and with it forbad any upon pain of Death to speak against him or his Doctrine charging his first Followers who were to propagate his Religion if they met with any that objected against it not to dispute with them but to kill them immediately By which means that grand Imposture in a little time got some footing in the world and by the same Barbarous and Inhumane Methods it hath been supported now above a Thousand Years And in like manner that great Enemy of the Church represented in St. Iohn's Vision maintains his Interest by causing that as many as would not worship the Image of the Reast should be killed Rev. 13. 15. Thus are Errors and false Religions propagated strip them of theâ—â—â—â—ports they fall to the ground of course but on the contrary the Châ—â—stian Religion was planted and preserv'd not only without but against secular Force recommended and